The use of psychoactive substances (legal, illegal, or prescribed) continues to be a major public health problem. The prevalence of alcohol and drug use/abuse among Muslims is extremely difficult to determine as it relies upon self-reporting and is a stigmatized behavior. While alcohol and drug consumption are ostensibly forbidden in Islam, some Muslims drink alcohol and take psychoactive substances. Islam takes a strong prohibitive stance and forbids all intoxicants (alcohol, drugs, and tobacco), regardless of the quantity or kind, because any substance that harms the body is prohibited. Islam established a zero-tolerance policy towards addictions. The public health approach in the response to addiction began in the seventh century during the first Islamic caliphate and is based on an abstinence model. In contrast to the abstinence model, due to the increased use of drugs and injecting behavior (and the control of HIV), harm reduction approaches have been adopted by few in the Islamic world.

Muslims structure their everyday lives and religious practices around Allah, believing that whatever happens, it is His will. Islam enables Muslims to cope with everyday life, especially when challenges occur, assisting in reducing levels of anxiety and reactive depression. The use of the Qur’an and Islamic teachings and guidance promotes positive religious coping, which is positively associated with desirable mental health and well-being indicators. Western psychiatry and psychology are attempting to move away from a biomedical model of care, but they still struggle to incorporate Islamic teachings and guidance and positive religious coping in treatment planning. Designing culturally competent mental health services involves accommodating and addressing Islamic beliefs and practices of Muslim patients to increase positive religious coping and develop more culturally congruent care.

There are often tensions within New Public Health because of the subjective nature of religion and spirituality. Omitting this crosscutting dimension reduces the evidence base and therefore the growth of New Public Health. Identifying the differences for low-income, middle-income, and predominantly Muslim countries compared to high-income countries outlines the ways these could exert an impact on New Public Health. Health-related guidance within the Qur’an and Prophetic sayings relates to the ways these link to the aims of New Public Health and their parallel positioning. Simultaneously, they differ, with Islam exhibiting a more salutogenic position. Therefore, the chapter suggests that the evidence base requires moving from New Public Health’s biomedical roots towards a more cohesive integration of the practices and beliefs of Muslim communities.

The increased visibility of the Muslim population suggests the need for health care professionals to gain a better understanding of how the Islamic faith influences health-related perceptions and health care-seeking behaviors. From an Islamic perspective, health is viewed as one of the greatest blessings that God (Allah) has bestowed on humankind. In Islam, illness has three possible meanings: a natural occurrence, punishment of sin, or a test of the believer’s patience and gratitude. Muslims believe that cure comes solely from Allah, even if this is practically in the form of a health professional. Ill health is part of the trials and tribulations of Muslims and a test from Allah. Understanding Muslim patients’ beliefs and health practices, customs, and religious beliefs would be prime factors in the delivery of sensitive and culturally appropriate care to enhance positive health outcomes.